“古物”何以在场?——以中古时期的“隐几”为中心  

How the Antiques Come into Presence?A Case based on the“Recliner Stool”(Yin Ji)in Middle Period

作　　者：李溪[1,2] Li Xi

机构地区：[1]北京大学建筑与景观学院 [2]北京大学美学与美育中心

出　　处：《上海文化》2021年第4期72-82,共11页Shanghai Culture

摘　　要：本文以中古时期的"隐几"为例,探讨彼时的人们如何看到"古物"在日常世界中的"在场"问题。一方面,汉末魏晋以来将本为先秦礼仪之物或日用之物的隐几"古物化",意味着隐几的意义脱离了其原本的结构而"超越"为一个普遍的价值和存在状态。但另一方面,一旦"古物"意义的超越性在隐几身上确立起来,便容易吸引世俗将其用作彰显高士之"名"的虚荣符号,物身上那种超越性的"古"的在场也便不再显现。面对这种吊诡,唯有对"物"身上的功利性和历史性进行双重的反省,方能还原出物作为它自身的原真存有。这是中唐诗人白居易在对"隐几"书写中所做的努力,他也由此成为中古以后文人之物世界的建立者之一。The article focuses on the"recliner stool"(Yin Ji)in China to discuss the presence of the antiques in everyday life of the middle period.On one hand,as a ritual furniture in the pre-Qing period,the stool turns into being antiquarianism after the Han dynasty and hence establishes its unique meaning as a transcendental symbol with universal value.But on the other hand,once the transcendence of the meaning of"antiquity"is established in Yin Ji,it is easy to attract the secular society to use it as a symbol of vanity to highlight the"name"of Gaoshi,the result of which is that the transcendent presence of"antiquity"in the body will no longer appear.In the face of this paradox,only by reflecting on the utilitarianism and historicity of things can we restore things as their original existence.This is the efforts of Bai Juyi,a poet in the middle Tang Dynasty,in the writing of"Yin Ji",from which he becames one of the founders of the literati’s world of things after the middle ages.

关 键 词：隐几 古物 名士 白居易 文人之物 

分 类 号：I206.2[文学—中国文学] K23[历史地理—历史学]